In Asoka s Footsteps. Dhamma in India, October Introduction.

Transcription

1 1 In Asoka s Footsteps Dhamma in India, October 1999 Introduction. We read in the Dialogues of the Buddha (Dígha Nikåya II, 16, Mahå- Parinibbåna sutta, Ch V, 140) that the Buddha, in the night of his passing away, said to Ånanda: The place, Ånanda, at which the believing man can say: Here the Tathågata 1 was born! is a spot to be visited with feelings of reverence. The place, Ånanda, at which the believing man can say: Here the Tathågata attained to the supreme and perfect insight! is a spot to be visited with feelings of reverence. The place, Ånanda, at which the believing man can say: Here was the kingdom of righteousness set on foot by the Tathågata! is a spot to be visited with feelings of reverence. The place, Ånanda, at which the believing man can say: Here the Tathågata passed finally away in the utter passing away which leaves nothing whatever to remain behind! is a spot to be visited with feelings of reverence. And there will come, Ånanda, to such spots, believers, monks and nuns of the Order, or devout men and women, and will say: Here was the Tathågata born! or, Here did the Tathågata attain to the supreme and perfect insight! or, Here was the kingdom of righteousness set on foot by the Tathågata! or, Here the Tathågata passed away in that utter passing away which leaves nothing whatever to remain behind! And they, Ånanda, who shall die while they, with believing heart, are journeying on such pilgrimage, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven. Some three hundred years after the Buddha s passing away, Asoka, the great king of the Mauryan Empire, in the twentyfirst year of his reign, in 249 B.C., undertook a pilgrimage to all the holy places. Asoka was the third ruler of the first truly Indian Empire of the Mauryan dinasty which, at the end of Asoka s reign, stretched all the way from the Hindu Kush, in today s Afghanistan, in the West, to the Bay of Bengal in the East and from the Himalayans in the North to somewhere North of Madras in the South. The first years of his reign were reputedly harsh but after the conquest of the Kingdom of Kalinga, Asoka was filled with remorse and he proclaimed the 1 Epithet of the Buddha, translated as thus gone or thus come, the meaning of which will be explained further on in this book.

2 2 Law of Piety. It was at that time that he converted to a devoted Buddhist. From that time on he did not cease to inspire and exhort his subjects to apply the Dhamma. He governed his vast empire in accordance with the Buddha s teachings, as can still be witnessed by the numerous rock edicts which are preserved. A copy of one of them is placed at the entrance of the National Museum in New Delhi. In the seventeenth year of his reign, under his patronage, the Third Council was held by Moggaliputta-Tissa 2. During this Council the Buddhist teaching and the Sangha were firmly established. Shortly afterwards, Asoka sent his son 3 Mahinda to Sri Lanka and also missionaries to other countries to propagate the teachings. In the so-called Indian Legends, a non-historical record of Asoka s reign, his pilgrimage to the holy places is described as follows 4 : The Pilgrimage of Asoka. Having erected the eighty-four thousand stupas, King Asoka expressed a desire to visit the holy places of his religion. By the advice of his counsellors he sent for the saint Upagupta 5, son of Gupta the perfumer. Upagupta had been in accordance with prophecy born a century after the death of the Buddha, and, when summoned by the king, was dwelling on Mount Urumunda in the Natabhatika forest near Mathurå. The saint accepted the royal invitation, and, accompanied by eighteen thousand holy men, travelled in state by boat down the Jumna and Ganges to Påtaliputra, where he was received with the utmost reverence and honour. The king said: I desire to visit all the places where the venerable Buddha stayed, to do honour unto them, and to mark each with an enduring memorial for the instruction of the most remote posterity. The saint approved of the project, and undertook to act as guide. Escorted by a mighty army the monarch visited all the holy places in order. The first place visited was the Lumbini Garden. Here Upagupta said: In this spot, great king, the venerable One was born ; and added: Here is the first monument consecrated in honour of the Buddha, the sight of whom is excellent. Here, the moment after his birth, the recluse took seven steps upon the ground. The king bestowed a hundred thousand gold pieces on the people of the 2 At the first Council, held shortly after the Buddha s parinibbåna in Råjagaha under the presidency of Mahå Kassapa, the collection of the Dhamma and the Vinaya (Book of Discipline for the monks) was established. At the second Council, held one century later at Vesali, the teaching of heretical views was refuted. At the third council the Points of Controversy (Kathåvatthu), as we have it in its present form, was established as a treatise against schismatic groups and incorporated into the Abhidhamma. 3 Another source states that it was his younger brother. 4 See: Vincent Arthur Smith, Asoka. Low Price Publication, New Delhi, Moggaliputta-Tissa s name is given in the northern texts as Upagupta.

3 3 place, and built a stupa. He then passed on to Kapilavastu. The royal pilgrim next visited the Bodhi-tree at Bodh Gaya, and there also gave a largess of a hundred thousand gold pieces, and built a chaitya (cedi). Rishipatana (Sarnath) near Benares, where Gautama had turned the wheel of the law, and Kusinagare, where the teacher had passed away, were also visited with similar observances. At Sråvastí the pilgrims did reverence to the Jetavana monastery, where Gautama had so long dwelt and taught, and to the stupas of his disciples, Såriputra, Maudgalåyana (Moggallåna), and Mahå- Kåsyapa (Kassapa). But when the king visited the stupa of Vakkula, he gave only one copper coin, inasmuch as Vakkula had met with few obstacles in the path of holiness, and had done little good to his fellow creatures. At the stupa of Ånanda, the faithful attendant of Gautama, the royal gift amounted to six million gold pieces. In October 1999, we joined a large group of Thai pilgrims and followed the footsteps of King Asoka in visiting the holy places. The group started in Patna, which, under the name of Påìaliputta, was the capital of King Asoka s empire. Khun 6 Sujin Boriharnwanaket, our friend in the Dhamma and our teacher, was our spiritual leader and Khun Suwat Chansuvityanant together with his son Khun Pakabutr were in charge of the organisation of the tour. Also Acharn Somporn Srivaratit, Khun Santi Phantakeong Amorn and many other friends took part in this tour. Jack Tippayachan, his wife Oj and other friends had come from from California, Khun Buth Sawong and Khun Soun Orsoth had come from Cambodia. My husband Lodewijk and I came from the Netherlands and started our pilgrimage in New Delhi. There, we went to Kailash (East of Kailash, near the C. Market) in the region which was formerly called Kuru, where the Buddha preached the Mahå-Satipaììhåna Sutta, the Discourse on Mindfulness. We had to go over some dirt to reach the steps leading to the rock where King Asoka had an inscription made to mark the place. A concrete roof has been erected over this place. Just before we arrived a group of Singhalese pilgrims had sprinkled water over the inscription and therefore it was clearly visible. Our guide held up the grill which protects the stone, so that we could look at it while we paid respect. Our guide was interested at the Buddha s teachings and wanted to know more about the contents. We spoke about the fact that there is no person or self, only elements devoid of self. Afterwards we went to the National Museum in order to pay respect to a relic of the Buddha which has now been enshrined by Thai Buddhists under the patronage of the Royal Thai Government. In the museum we spoke with our guide about the Buddha who, as a Bodhisatta, had to 6 Mr or Ms is in Thai Khun. Ms. Sujin is in Thailand also called Acharn, which means teacher.

4 4 accumulate wisdom during endless lives. Also for us the development of understanding will take aeons. We flew to Patna where we joined our Thai friends and began our pilgrimage together with them, in four buses. Our journey brought us to Nålandå, Råjagaha, Varåùasí (Benares), Kusinåra, Såvatthí, and then via Bairawa, in Nepal, to Lumbini, Pokkhara and Kathmandu where our Thai friends would fly back to Bangkok. Lumbini, the birth place of the Bodhisatta, was the last place we visited because of the route the buses had to take. In the holy places we recited together those parts of the scriptures and commentaries which were referring to the place we visited. It was festival time for the Hindus, Durka Pujjå. On this occasion processions were held in the villages with the statues of the deities which were venerated and at the end of the festival the statues were thrown into the river so that they would float to the sea. We had several rainy days: in Nålanda where we visited the Thai monastery; when we climbed the Vulture s Peak (Gijjhakúìa) near Råjagaha; when we walked in the Bamboo Grove (Veîuvana); when we were in Bodh Gaya. Vulture s Peak is on one of the five hills encircling the old city of Råjagaha. The Buddha used to stay here and once, when he was walking on the slopes, Devadatta hurled a stone at him in order to kill him. However, only a splinter hurt his foot. We walked around in the Bamboo Grove near Råjagaha where the Buddha preached the Discourse on the three characteristics of realities: impermanence, dukkha (suffering) and anattå. When we were in Bodh Gaya, the place of the Buddha s enlightenment, we walked in the rain on wet pavement while going around the place near the Bodhi-tree three times. Usually many pilgrims of different nationalities walk around but this time the place was quite deserted because of the rain. This reminded Khun Sujin of the time which will come in the future when the teachings will decline and then disappear. Khun Sujin gave Dhamma talks on the way as much as she could. Sometimes the discussions were in the hotels and sometimes outside when we could sit on the grounds. At the Cremation Stupa near Kusinåra and in the Jeta Grove, near Såvatthí, we went on with the discussions until after dark. In the bus we listened to tapes referring to the holy places and tapes about phenomena as they appear through the senses and the mind-door, about all the realities the Buddha taught. Ell Walsh was holding the tape recorder all day in the bus so that we were able to listen. She helped all of us in many ways. For the writing of this book I used the discussions we held, material from tapes and from the scriptures and commentaries we discussed. I greatly appreciate Khun Sujin s untiring efforts to explain the Dhamma, exhorting us to verify the Dhamma ourselves. She was stressing all the time that the Dhamma is not theory, that it has to be realized by being mindful of realities

5 5 at this very moment. She showed us time and again that only through the development of satipaììhåna we can have direct understanding of realities. I also appreciate the many explanations of Påli terms Acharn Somporn gave, reminding us that these refer to the reality appearing now. I also consulted Khun Santi Phantakeong Amorn many times on difficult points of the Dhamma and I greatly appreciated his advice. He has written a most useful lexicon to Khun Sujin s book A Survey of Paramattha Dhammas. I am quoting from his lexicon in this book. He does not only explain the Påli terms, but at the same time he also reminds us in this lexicon to continue developing right understanding so that eventually enlightenment can be attained. *********

6 6 Chapter 1 The Holy Places The Buddha was born 623 B.C. in Lumbini as Prince Siddhattha, son of Suddhodana, King of the Såkyas and Queen Måya. He attained enlightenment at the age of thirtyfive in Bodh Gaya; he delivered his first sermon in Sarnath, at the Deerpark of Isipatana, and, after having taught for fortyfive years, he passed finally away in Kusinåra. Countless people have visited the holy places, century after century, and also today people visit the place where the Buddha was born, where he attained enlightenment, where he delivered his first sermon and where he passed finally away. The Buddha had, as a Bodhisatta, accumulated all the perfections (påramís) during aeons. These perfections are: liberality (dåna), morality (síla), renunciation (nekkhamma), wisdom (paññå), energy (viriya), patience (khanti), truthfulness (sacca), resolution (adiììhåna), loving kindness (mettå) and equanimity (upekkhå). Before he was to be born as a human being in his last life, he stayed in the Tusita Heaven. He had fulfilled all the perfections and now the time had come for his last birth as Prince Siddhattha Gotama. In the Discourse on Wonderful and Marvellous Qualities (Middle Length Sayings III, 123) we read that the Buddha asked Ånanda to deliver to the monks a Discourse on the wonderful and marvellous qualities of the Tathågata. We read that he arose in Tusita Heaven mindful and clearly conscious, remained there mindful and clearly conscious, and stayed there as long as his lifespan lasted. These were wonderful and marvellous qualities of the Lord. We read in the same sutta that he ascended in the womb of Queen Måya who gave birth in Lumbini Gardens after ten months, while standing, and that four devas received the new-born and placed him in front of his mother. There appeared then from the sky two streams of water, one cool and one warm, which were used for a water-libation for the Bodhisatta and his mother. In Lumbini we saw the pillar King Asoka had erected 249 B.C. when he payed hommage at the place where the Buddha was born. An inscription on the pillar says that King Asoka, after having been anointed for twenty years, came himself and worshipped this spot, because the Buddha Sakyamuni was born here. The inscription also says that King Asoka made the village of Lumbini free of taxes and that it had to pay only an eighth share of the produce. There is also a temple in honour of Queen Måya erected on an older structure, but today this temple is not accessible. Queen Måya died on the seventh day after the birth of the Bodhisatta, as is always the case for the Bodhisatta s mother. We paid respect going around the pillar with chanting

7 7 and we sat near a pool which reminds us of the water-libation for the Bodhisatta and his mother. We recited texts from the scriptures and the commentary on the Chronicle of Buddhas (Buddhavaósa, the Clarifier of Sweet Meaning ) concerning the birth of the Bodhisatta. Afterwards we had a Dhamma discussion. We read in the same sutta about the wonderful and marvellous qualities of the Buddha concerning the moments just after his birth: Face to face with the Lord, revered sir, have I heard, face to face have I learnt: The moment, Ånanda, the Bodhisatta has come to birth, standing on even feet and facing north, he takes seven strides, and while a white sunshade is being held over him, he scans all the quarters and utters as with the voice of a bull: I am chief in the world, I am best in the world, I am eldest in the world. This is the last birth, there is not now again-becoming... The Bodhisatta was leading a life full of sense-pleasures, but after he saw an old man, a sick man and a corpse he realized the futility of such a life. When he saw a recluse, wearing a yellow robe, he decided to go forth and become a monk in order to seek the truth. He took instructions first from Åîåra Kålåma who could attain arúpa-jhåna (immaterial absorption) as far as the plane of nothingness, but he found that this did not lead to enlightenment. He then took instructions from Uddaka who could attain the highest stage of arúpa-jhåna, the plane of neither-perception-nor-nonperception, but he found that this did not lead to enlightenment either. The Bodhisatta decided to search for the truth alone, and he practised rigid austerities. He ate so little that he became like a skeleton. He found that this was not the way to enlightenment either. On the full-moon day of Visåkha (May) he accepted boiled rice and sour milk from Sujåtå, near Uruvela. He threw the bowl upstream into the river Nerañjarå and he knew that on that day he would attain enlightenment. We walked along the river Nerañjarå and saw statues which represent the scene of Sujåtå giving the rice and sour milk to the Bodhisatta. In the evening of that same day the Bodhisatta walked to the Bodhi-tree and sat down under it. We read in the Middle Length Sayings (I, 4, Discourse on Fear and Dread ) that the Buddha related to the brahman Jåùussoùi how he spent the three watches of the night during which he attained enlightenment. In the first watch he recollected his former lives, in the second watch he directed the mind to the passing away and rebirth of beings. In the third watch he realized the four noble Truths. We read: Then with the mind composed... fixed, immovable, I directed my mind to

8 8 the knowledge of the destruction of the cankers. I understood as it really is: This is dukkha (suffering), this is the arising of dukkha, this is the stopping of dukkha, this is the course leading to the stopping of dukkha. I understood as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing this thus, seeing thus, my mind was freed from the canker of sense-pleasures, and my mind was freed from the canker of becoming, and my mind was freed from the canker of ignorance. In freedom the knowledge came to me: I am freed; and I comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. This, brahman, was the third knowledge attained by me in the last watch of the night; ignorance was dispelled, knowledge arose, darkness was dispelled, light arose even as I abided diligent, ardent, selfresolute. The Buddha had become a Sammåsambuddha who could through his teaching of Dhamma help others to be freed from birth, old age, sickness and death. It is said that the location of the temple, adjoining the Bodhi-tree, built on top of a much older structure, is the actual place of the Buddha s enlightenment. We paid respect in this temple and we paid respect near the Bodhi-tree where candles were placed. We went around the area of the Bodhitree three times. Near the Bodhi-tree small monuments have been erected commemorating how the Buddha spent the first weeks after his enlightenment. The fourth week after his enlightenment he contemplated the Abhidhamma, which is commemorated by the Jewel House, but we could not reach this monument because it was partly inundated by the rain. We can pay respect to the Buddha with incense and candles, but above all we should pay respect by considering his teaching about realities, by having discussions and by developing right understanding. Because of the rain we could not have a Dhamma discussion near the Bodhi-tree as we used to have at other occasions, but we held it in the evening in the hotel. The Buddha wanted to teach Dhamma to his former teacher Aîåra Kålåma, but he had passed away. The Buddha then wanted to teach Dhamma to Uddaka but he also had passed away. The Buddha decided to teach the five monks who had been his attendants before and who were now staying near Våråùasí (Benares) at Isipatana in the Deer-park. When they saw the Buddha from afar they did not want to attend to him because they believed that he had reverted to a life of abundance after he had accepted solid food from Sujåtå. But when the Buddha came near they changed their minds. The Buddha then preached his first sermon and set rolling the Wheel of

9 9 Dhamma. In Sarnath one can see the great Stupa, the place of the first sermon, and excavations of old structures which were once the monks dwellings. The Chinese pilgrims Fa Hian (beginning fifth century) and Hiuen Tsang (640) who gave accounts of their pilgrimages to the holy places, also described Sarnath and the monuments they saw there. One can still see a remnant of a stone pillar erected by King Asoka. Our group presented a meal to hundred twenty monks of different nationalities in the Mahå-Bodhi Society. In the afternoon we visited a temple built by the Mahå-Bodhi Society where relics of the Buddha are kept which are shown once a year. But for this occasion the relics were taken out by the Singhalese monks who are guarding them and they were placed on Khun Sujin s head. After that we all were allowed to come near and pay respect while one of the monks was pointing with a lotus to the relics. We then approached the relics for a second time and these were placed on the head of each one of us while one of the monks recited a stanza. It must have taken us countless lives to listen to the Dhamma and develop understanding, countless lives of accumulating conditions which enabled us to experience such a moment. The relics are all that is left of the Buddha s bodily frame and when the teachings have deteriorated and disappeared also the relics will disappear. It may take again many lives before understanding is fully developed so that enlightenment can be attained. Thus, paying respect to the relics can remind us to have firm resolution to continue developing understanding, even though it can be only a little in each life. At the end of the afternoon we went to the Great Stupa and recited from the Vinaya the text dealing with the first sermon (Book of the Discipline IV, Mahå-vagga, I, the Great Section). The Buddha explained that the two extremes of addiction to sense-pleasures and of self-torment should be avoided and that the Middle Way, the eightfold Path, should be followed. He explained to five disciples the four noble Truths, the Truth of dukkha (suffering) of the origin of dukkha, of the ceasing of dukkha and of the way leading to the ceasing of dukkha. We read: And this, monks, is the ariyan truth of dukkha: birth is dukkha, and old age is dukkha and disease is dukkha and dying is dukkha, association with what is not dear is dukkha, separation from what is dear is dukkha, not getting what one wants is dukkha in short the five khandhas of grasping are dukkha... We then read about the origin of dukkha which is craving, about the ceasing of dukkha which is nibbåna and the way leading to the ceasing of

10 10 dukkha which is the eightfold Path. When it was already dark we went three times around the Stupa. Afterwards we had a Dhamma discussion in the hotel in Benares. We spoke about the cycle of birth and death, about saÿsåra, which term means going around. In many lives we did not know the dhamma, the reality, which appears. Seeing arises and then falls away, and there is nothing left. Hearing arises and then falls away, there is nothing left. In each life citta, consciousness, arises and falls away. The dukkha in the cycle of birth and death is the arising and falling away of realities. The Buddha said in his first sermon that the five khandhas are dukkha. Rúpakkhandha, physical phenomena, vedanåkkhandha, the khandha of feelings, saññåkkhandha, the khandha of perception or memory, saòkhårakkhandha, the khandha of formations or activities (all mental factors, cetasikas, except feeling and perception), and viññåùakkhandha, the khandha of consciousness (all cittas) arise and then fall away immediately, and therefore they are dukkha. The Buddha preached many suttas in the Jeta Grove, near Såvatthí, where he stayed nineteen rainy seasons 7. Anåthapiùèika who wanted to offer this Grove to the Buddha, had to buy it from Prince Jeta. He had to cover the area with pieces of gold, but he did not have enough gold to cover one small spot near the gateway and then Prince Jeta said that he wanted to offer this spot. There are many excavations at the sites where the dwelling-places of the Buddha and his disciples were. There is also a Bodhi-tree planted by Ånanda. We read in the Commentary to the Kåliòga-Bodhi-Jåtaka (IV, no. 479) that Ånanda said to the Buddha that while he was traveling the people who used to visit him and pay respect to him had no place where they could show their reverence. Therefore Ånanda asked permission to plant a seed of the Great Bodhi-tree near the gateway. The Buddha gave his permission and Anåthapiùèika planted it. It grew up as soon as it was planted and became a huge tree. The tree is known by the name of Ånanda s Bo-Tree. While the Buddha stayed at the Jeta Grove many people visited him in order to pay respect and listen to the Dhamma. We read in the Commentary to the Brahmajåla Sutta (Dialogues of the Buddha, Dígha Nikåya I, no.1), in the Sumaògala Vilåsiní about the daily routine of the Buddha. In the morning he would go out on his alms round, and accept people s offerings. When he had finished his meal he surveyed the dispositions of the people present and then taught Dhamma to them. Upon his return to the monastery he sat in the pavilion, waiting until the monks had finished their meal. Then he entered his dwelling place, the Fragrant Cottage. In the afternoon he washed his feet and after that he exhorted the monks and gave those who requested it a meditation subject 8. After that the monks retired to different 7 During the rainy season the monks did not travel, but stayed in one dwelling place. 8 Meditation subject, kammaììhåna, does not only refer to a meditation subject of samatha. We read in the

11 11 places such as the forest, the foot of a tree or the mountains. The Buddha entered his Fragrant Cottage and if he wished he lay down for a few moments in the lion s posture, mindful and clearly conscious. He then rose and in the second part of the afternoon he surveyed the world. In the third part of the afternoon he taught Dhamma to the people who visited him and paid respect to him. When he had finished his afternoon activities, if he wanted to bathe, he entered the bathroom and refreshed his body with water brought by his attendant. After the Buddha had put on his robes and sat alone for a few moments in solitary meditation, the monks came to him, asking questions, requesting meditation subjects and asking for his explanation about points of Dhamma. These were his activities in the first watch of the night. In the middle watch of the night deities visited him asking questions, and the Buddha replied to their questions. The last watch of the night was divided into three parts: in the first part he walked up and down since he had been sitting for a long time; in the second part he entered the Fragrant Cottage and lay down on his right side, in the lion s posture, mindful and clearly conscious; in the third part he rose and surveyed the world with his Buddha-eye in order to see who had in the past performed dåna and observed síla in the presence of past Buddhas. Thus we see that the Buddha was intent on the welfare of others all the time. While we were in the Jeta Grove we sat down near the spot where once was the Buddha s dwelling place and we recited from the Vinaya (Book of Discipline, V, Cullavagga VI, 154) the story about Anåthapiùèika who bought the Jeta Grove and presented it to the Buddha. Then we had a Dhamma discussion and after dark we paid respect by going around the Buddha s dwelling place three times. The Buddha taught for forty-five years and when he was eighty he passed finally away. In Kusinåra we visited the place of his Parinibbåna. A temple with a recumbent Buddha-image marks this place. When the Buddha was passing away he was lying in the lion s posture. We read in the Kindred Sayings (IV, Saîåyatana-vagga, Fourth Fifty, Ch IV, 202) that when the Buddha was resting he did so in the lion s posture, lying on his right side, putting one foot on the other, collected and composed, with his mind set on rising up again. We paid respect near the Buddha image in the temple and we also went around the Stupa which has been erected near the temple and paid respect by chanting and by talking about nåma, mental phenomena, and rúpa, physical phenomena, which are non-self. We read in the Mahå-Parinibbåna Sutta (Dialogues of the Buddha, Dígha Nikåya, II, 16) about the last days of the Buddha. His last meal was Manorathapúraùi, the commentary to the Gradual Sayings (Book of the Threes, Ch 7, 61, Tenets), that with the meditation subjects which are the five khandhas, all rúpa and nåma, one can become an arahat. These subjects are all realities appearing now.

12 12 offered to him by Cunda, the metalworker. The Súkara-maddava (truffles or pork meat) caused the Buddha deadly pains. Inspite of this the Buddha wanted to go to Kusinåra. The Buddha said to Ånanda that he would come to his Parinibbåna (final passing away) during the last watch of the night, in the Mallas Såla-grove, near Kusinåra, in between two Såla trees. Until his last moments the Buddha thought of the wellbeing of others. He said that Cunda s remorse about the last meal which caused deadly pains should be dispelled, explaining to him that there are two offerings which are of equal fruition, exceeding in excellence the fruition of any other offerings of food: the offering of food taken by the Buddha before his enlightenment and the offering of food taken by the Buddha before his Parinibbåna. He said: By his deed has the venerable Cunda accumulated that which makes for long life, beauty, wellbeing, glory, heavenly rebirth, and sovereignty! 9 When Ånanda was weeping because the Buddha was going to pass away while he, Ånanda, was still a learner (sekha, an ariyan who has not attained to the stage of arahatship) the Buddha called him and explained to him that it is in the nature of things near and dear to us that we must suffer separation from them. He said that Ånanda should put forth energy and that he would be freed from defilements. He then praised Ånanda. Subhadda, a wandering ascetic, visited the Buddha who explained that in other teachings there is no noble Eightfold Path and no true ascetics of the first, second, third or fourth degree, save in the Buddha s teaching. Subhadda took his refuge in the Buddha, the Dhamma and the Sangha and received ordination. The Buddha s last words were: Behold now, bhikkhus, I exhort you: transient are all the elements of being! Strive with earnestness! After the Buddha attained the different stages of rúpa-jhåna and arúpa-jhåna he entered the state of the Cessation of Perception and Feeling. After he had emerged from that stage he entered the highest stage of arúpa-jhåna and then attained in reverse order the other stages of arúpa-jhåna and of rúpa-jhåna. Then he entered again the four stages of rúpa-jhåna from the first up to the highest and after that he passed finally away. Near Kusinåra a stupa commemorates the place of the Buddha s cremation. We had visited this stupa in the evening and had held a Dhamma discussion there until after dark. The next day we visited this place again and recited from the Mahå-Parinibbåna Sutta the passages concerning the cremation of the Buddha and the partition of his relics. The relics were divided into eight portions and given to the King of Magadha, the Licchavis of Vesålí and others. Stupas were erected over the relics and moreover, a ninth stupa was erected for the urn and a tenth for the ashes. 9 I am using the translation of the Buddhist Publication Society, Wheel 67-69, Kandy, Sri Lanka.

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14 14 Chapter 2 Ultimate Realities. We paid respect to the Buddha in the holy places by incense and candles, by walking around the stupas and the Bodhi-tree, by chanting and reciting texts from the scriptures and the commentaries. We can pay respect above all by studying and considering the Dhamma and by developing satipaììhåna which is the way to directly understand the true nature of the realities the Buddha taught for fortyfive years. Therefore we had Dhamma discussions as often as we could in the holy places and in the hotels where we stayed. Without the understanding of the Dhamma it is difficult to take one s refuge in the Buddha, the Dhamma and the Sangha. One may pay respect because one has been taught to do so, but one s confidence may not be very strong. When we develop right understanding of the realities the Buddha taught our confidence and also our respect for the Buddha will grow. The Buddha taught that there is no person, no self. What we take for a person are mental phenomena, nåma, and physical phenomena, rúpa, which arise and then fall away. Nåma experiences something whereas rúpa does not experience anything. Citta, consciousness, is nåma, it experiences an object. Seeing is a citta experiencing colour or visible object, hearing is a citta experiencing sound. Only one citta arises at a time and then falls away immediately, to be succeeded by the next citta. There cannot be seeing and hearing at the same time. Each citta is accompanied by several mental factors, cetasikas, such as feeling, remembrance and contact. Mental factors, cetasikas, are nåma, they experience the same object as the citta they accompany but they have each their own function while they assist the citta in experiencing that object. Cetasikas arise and fall away together with the citta they accompany. Rúpa does not experience anything. There are different kinds of rúpas which can be rúpas of the body or physical phenomena outside. Visible object, sound, odour, flavour and tangible object are rúpas which are experienced by different cittas. Eyesense is a kind of rúpa in the eye which is able to receive the impact of colour, and earsense is a kind of rúpa in the ear which is able to receive the impact of sound, and also the other senses can receive the appropriate sense objects. The senses are rúpas which do not know anything, but they are the means through which citta can experience an object. They are called doorway, in Påli: dvåra. When we think of the conventional term door we think of something which lasts, but the doors of the senses do not last, they arise, perform their function and then fall away. Seeing experiences colour through the eye-door, hearing experiences sound through the ear-door,

15 15 and it is the same with the other sense-cognitions. Rúpas arise and fall away in groups consisting of different kinds of rúpa. Each group consists at least of eight rúpas: the four Great Elements which are solidity, cohesion, heat and motion, and in addition colour, odour, flavour and nutritive essence. Thus, when colour or visible object arises, it does not arise alone, it is accompanied by the other seven rúpas of that group. Seeing experiences visible object, it does not experience the accompanying rúpas of that group. What we take for a whole of mind and body, a person, are only citta, cetasika and rúpa which do not last. Citta, cetasika and rúpa arise because of their appropriate conditions. Whatever arises because of conditions has to fall away again, because the conditioning factors are also phenomena which do not last. If there were no colour and no eyesense there could not be seeing. Colour and eyesense which arise are conditions for seeing, they perform their functions and then they fall away. Seeing also falls away immediately. There is one reality which is unconditioned and that is nibbåna. Nibbåna is not rúpa, it is nåma, but it does not experience an object and it does not arise and fall away. It can be experienced by the cittas of the person who attains enlightenment. Citta, cetasika, rúpa and nibbåna are paramattha dhammas, ultimate realities 10. Paramattha dhammas are different from conventional truth. Person, animal or table are conventional realities we all know. We give them names to designate them in our daily life. They are objects of thinking, but they have no characteristics which can be directly experienced. Through the Buddha s teaching we come to know paramattha dhammas, ultimate truth we had not heard of before. They have their own characteristics which cannot be changed. We can change their names, but their characteristics cannot be changed. Seeing is always seeing, no matter how we name it. It experiences visible object through the eyes. Khun Santi writes in his lexicon about the ultimate truth. We read concerning citta, cetasika and rúpa:... Even when we do not name them, they appear. For example, the characteristic which sees, hears, smells, tastes, experiences tangible object or thinks is citta paramattha dhamma. The characteristic which is angry, attached, forgetful, remembers, is confident, recollects, knows the truth, suffers pain, is happy, sad, indifferent, these are the cetasika paramattha dhamma. The characteristic which is visible, loud, malodorous, fragrant, sour, sweet, punguent, cold, hot, soft, hard, mobile, resilient, all these are characteristics of rúpa paramattha. 10 The Påli term paramattha is derived from parama, which can mean superior, highest, and attha, which is meaning. Paramattha dhammas are realities in the highest or ultimate sense.

16 16 As to the unconditioned paramattha dhamma, nibbåna, this does not arise and fall away. Nibbåna means freedom from the dukkha inherent in the five khandhas which arise and fall away. Citta, cetasika and rúpa are appearing at this moment, they are real for everybody. They have no owner, they arise because of their own conditions and then they fall away. It seems that we can see people, but then we are thinking of conventional realities or concepts. It is difficult to truly understand the characteristic of seeing, an element which only experiences what is visible. On account of seeing we think of people and this is conditioned by remembrance of past moments of seeing, defining and recognizing. Each citta experiences an object. Sometimes the object of citta is a paramattha dhamma and sometimes it is a concept or conventional reality. When citta thinks of a person it does not experience a paramattha dhamma. We should not force ourselves not to think of concepts, because thinking arises because of conditions, thinking itself is a paramattha dhamma and it can be understood as such. Gradually we can learn the difference between ultimate truth and conventional truth. We read in Khun Santi s lexicon about the understanding of paramattha dhammas:... One should study in order to understand that what is true in the ultimate sense is different from what is true merely in conventional sense. When one understands these two kinds of truths one will know that the realization of the four noble Truths is actually the penetration of the truth of paramattha dhammas. This can be achieved by being mindful and by understanding the true nature of citta, cetasika and rúpa which appear in our daily life, until eventually the truth which is nibbåna can be realized. It is not sufficient to merely know the names of citta, cetasika and rúpa, to have only theoretical understanding of them. We should verify the truth of the paramattha dhammas which appear in our daily life. We need to be reminded of the truth by listening, reading and studying, it never is enough. When we hear that nåma experiences an object and that rúpa does not know anything it may seem simple, but this truth should be considered again and again. As we just read, anger, like or dislike are cetasikas, visible object or flavour are rúpas. These are realities of our daily life appearing time and again. We should consider the truth that a rúpa such as flavour is completely different from nåma such as like or dislike. It is essential to gradually learn the difference between nåma and rúpa, because so long as we confuse their characteristics there is no way to become detached from the concept of self. Khun Sujin often repeated that seeing is nåma, the element which experiences

17 17 visible object, and that visible object is rúpa. Some people may feel bored to hear this again and again, but when we carefully consider the reality appearing at the present moment it never is boring; it is always new, because by considering what we hear understanding can grow little by little. We are so used to thinking of a self who sees, we have to be reminded again and again that it is nåma which sees. We are absorbed in our thoughts arising on account of what is seen that we forget that seeing can only see what is visible. We cannot hear often enough that it is only visible object which is seen, a kind of rúpa. If the Buddha had not taught about paramattha dhammas and if the scriptures had not been established by means of the Great Councils we would have no possibility to learn about the truth. The scriptures and also the ancient commentaries and subcommentaries which explain the scriptures are of utmost importance 11. Lodewijk, my husband, stressed during this journey that reading the scriptures themselves is essential, as well as studying the Abhidhamma. He found that without a foundation knowledge of realities the scriptures cannot be understood. He used to find the study of details tedious, but now he is convinced that details relate to realities. It is important to learn more about paramattha dhammas in detail. Cittas and their accompanying cetasikas can be of four jåtis (class or nature): they can be unwholesome or akusala, wholesome or kusala, result or vipåka and neither cause nor result or inoperative, kiriya. Akusala cittas are always accompanied by the akusala cetasika which is ignorance, moha, and they may be accompanied as well by the akusala cetasika of attachment, lobha, or by the akusala cetasika of aversion, dosa. These three cetasikas are called roots (hetu), because they are the foundations of akusala cittas. Besides these three akusala hetus there are other akusala cetasikas which can accompny only akusala cittas. There are three beautiful roots or sobhana hetus: nonattachment, alobha, non-aversion, adosa, and wisdom or paññå. Alobha and adosa accompany each kusala citta and paññå may or may not accompany kusala citta. Besides these three sobhana hetus there are other sobhana cetasikas which can accompany kusala citta. Akusala citta and kusala citta can motivate deeds through body, speech or mind. These deeds are called kamma, but when we are more precise, kamma is actually the intention or volition (cetanå cetasika) which motivates an unwholesome or a wholesome deed. Akusala kamma and kusala kamma can produce results later on in the form of unpleasant rebirth or pleasant rebirth or in the course of life, in the form of unpleasant or pleasant experiences 11 The three parts of the scriptures are the Vinaya or Book of Discipline for the moniks, the Suttanta or Discourses and the Abhidhamma, the teaching of ultimate realities. Most of the ancient commentaries have been written by Buddhaghosa, and they date from the fifth century A.D. He used more ancient commentarial works which he edited. He also wrote the encyclopedia the Visuddhimagga, the Path of Purification.

18 18 through the senses. Vipåkacittas are cittas which are results of kamma. Seeing is vipåkacitta, it experiences an unpleasant or a pleasant object through the eyesense, and it is the same with the other sense-cognitions. It is hard to tell whether seeing or hearing which arises now is kusala vipåka or akusala vipåka, since cittas arise and fall away extremely rapidly. Seeing experiences visible object, but seeing is not the only citta experiencing visible object; it arises within a process or series of cittas, all of which experience visible object. The object is experienced by vipåkacittas, kiriyacittas and kusala cittas or akusala cittas. Cittas arise and fall away succeeding one another. There never is a moment without citta. After the vipåkacitta which is seeing has fallen away akusala cittas or kusala cittas experience visible object in an unwholesome way or wholesome way. When an object is pleasant there is likely to be attachment and when an object is unpleasant there is likely to be aversion. After an object has been experienced through a sense-door it is experienced through the mind-door. All this concerns our daily life, even at this very moment. As soon as we have seen or heard there is likely to be attachment, even though we do not notice it. We have accumulated attachment during countless lives and thus there are conditions for its arising on account of the experience of the sense objects. We notice attachment when it is strong, when we like to possess something, but there are many shades and degrees of attachment and it may be so subtle that we do not notice it. When we are not engaged with kusala, wholesomeness, the sense-cognitions (seeing, hearing, etc.) are followed by akusala cittas, cittas with attachment, aversion and ignorance. It is important to have more understanding of akusala and of kusala which arises in our life. Generosity (dåna), morality (síla), and mental development (bhåvana) are ways of kusala. Studying the Dhamma, tranquil meditation and vipassanå, the development of insight, are included in bhåvana. Thus, when we are thinking and the objective is not one of these ways of kusala, we think with akusala cittas. When we study the Dhamma we come to realize that we have many more akusala cittas than kusala cittas. Truthfulness is one of the perfections the Bodhisatta accumulated and it is a perfection we too should accumulate. We should be truthful, sincere with regard to the akusala we have accumulated. Without the Buddha s teachings we would be ignorant about the akusala cittas which arise. They can be objects of right understanding, they are nåmas arising because of conditions, they are non-self. Citta, cetasika and rúpa have been classified as five aggregates or khandhas: the khandhas of rúpa, feeling, perception (saññå), the habitual tendencies (saòkhårakkhandha, all cetasikas except feeling and saññå) and viññåùa (citta). We read many times in the scriptures about the five khandhas which are impermanent. Such texts are not monotonous, but most

19 19 beneficial. We keep on forgetting that all the people and all our possessions we are attached to are only fleeting phenomena, insignificant dhammas and thus, we need time and again to be reminded of the truth. We read in the Middle Length Sayings (I, 35, Lesser Discourse to Saccaka) that Saccaka, son of the Jains, approached the venerable Assaji. He asked Assaji how the Buddha trained his disciples, and what his instructions were. Assaji answered that the Buddha instructed his disciples as follows: Rúpa, monks, is impermanent, feelings are impermanent, perception (saññå) is impermanent, the habitual tendencies (saòkhårakkhandha) are impermanent, consciousness is impermanent. Rúpa, monks, is not self, feeling is not self, perception is not self, the habitual tendencies are not self, consciousness is not self; all conditioned realities are impermanent, all dhammas are not self. We then read that Saccaka approached the Buddha with the wish to refute him and make him confused. He asked the Buddha how he trained his disciples and received the same answer as Assaji had given him. Saccaka stated that he took all the khandhas for self. Further on we read that the Buddha asked him: What do you think about this, Aggivessana? When you speak thus: Rúpa is myself, have you power over this rúpa of yours (and can you say), Let my rúpa be thus, Let my rúpa be not thus? Saccaka became silent, but when the Buddha said that if he would not answer his skull would split into seven pieces, he became afraid and agitated. He answered that he did not have power over rúpa. The Buddha then asked him whether he had power over the other khandhas and Saccaka answered that he had not. The Buddha asked Saccaka further about the nature of the five khandhas: Is rúpa permanent or impermanent? Impermanent, good Gotama. But is what is impermanent dukkha (anguish) or happiness? Dukkha, good Gotama. But is it fitting to regard that which is impermanent, dukkha, liable to change as This is mine, this am I, this is my self? This is not so, good Gotama. We then read that the Buddha asked the same about the other khandhas

20 20 and that Saccaka gave the same answer. We read further on that Saccaka asked the Buddha to what extent a disciple becomes a doer of the instruction, one who accepts the exhortation, one who has overcome doubt and perplexity, and who lives according to the teacher s instruction, won to conviction, not relying on others. The Buddha answered: Now, Aggivessana, a disciple of mine in regard to whatever is rúpa, past, future, present, internal (personal) or outward, gross or subtle, low or excellent, distant or near, sees all rúpa as it really is by means of perfect intuitive wisdom as : This is not mine, this am I not, this is not my self... The Buddha said the same about the other khandhas. Saccaka asked how a monk becomes a perfected one, who has eradicated defilements, who will not be reborn again and is freed with profound knowledge. The Buddha stated that this is achieved when the monk, having seen the khandhas as This is not mine, this am I not, this is not my self, becomes freed with no further attachment. We see that time and again the Buddha spoke about the five khandhas which should be seen as they are. The object of understanding is the same, nåma and rúpa, but the understanding of them develops until arahatship has been attained and all defilements are eradicated. The five khandhas are not an abstraction, they arise and fall away even now. Feeling accompanies each citta, it may be pleasant, unpleasant or indifferent. Perception or remembrance, saññå, accompanies each citta, performing the function of remembering or recognizing. In Saòkhårakkhandha are included all sobhana (beautiful) cetasikas and akusala cetasikas, and these accompany kusala citta or akusala citta which arise in each process of cittas, no matter whether an object is experienced through eyes, ears, nose, tongue, bodysense or mind-door. We cannot be reminded enough of what is kusala and what akusala, because we are ignorant of the cittas which arise. We often do not notice that there is akusala citta. Viññåùakkhandha is citta, arising and falling away each moment. That is what the Buddha taught: the development of understanding of all these realities appearing now. The Buddha said to Saccaka that the arahat who is freed reveres, esteems, reverences and honours the Tathågata with the following words: The Lord is awakened, he teaches Dhamma for awakening; the Lord is tamed, he teaches Dhamma for taming; the Lord is calmed, he teaches Dhamma for calming; the Lord is crossed over, he teaches dhamma for crossing over; the Lord has attained nibbåna, he teaches Dhamma for attaining nibbåna.